olonged so as to remain in force after his
death.
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QUESTION 186

OF THOSE THINGS IN WHICH THE RELIGIOUS STATE PROPERLY CONSISTS
(In Ten Articles)

We must now consider things pertaining to the religious state: which
consideration will be fourfold. In the first place we shall consider
those things in which the religious state consists chiefly; secondly,
those things which are lawfully befitting to religious; thirdly, the
different kinds of religious orders; fourthly, the entrance into the
religious state.

Under the first head there are ten points of inquiry:

(1) Whether the religious state is perfect?

(2) Whether religious are bound to all the counsels?

(3) Whether voluntary poverty is required for the religious state?

(4) Whether continency is necessary?

(5) Whether obedience is necessary?

(6) Whether it is necessary that these should be the matter of a vow?

(7) Of the sufficiency of these vows;

(8) Of their comparison one with another;

(9) Whether a religious sins mortally whenever he transgresses a
statute of his rule?

(10) Whether, other things being equal, a religious sins more
grievously by the same kind of sin than a secular person?
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FIRST ARTICLE [II-II, Q. 186, Art. 1]

Whether Religion Implies a State of Perfection?

Objection 1: It would seem that religion does not imply a state of
perfection. For that which is necessary for salvation does not
seemingly pertain to perfection. But religion is necessary for
salvation, whether because "thereby we are bound (_religamur_) to the
one almighty God," as Augustine says (De Vera Relig. 55), or because
it takes its name from "our returning (_religimus_) to God Whom we
had lost by neglecting Him" [*Cf. Q. 81, A. 1], according to
Augustine (De Civ. Dei x, 3). Therefore it would seem that religion
does not denote the state of perfection.

Obj. 2: Further, religion according to Tully (De Invent. Rhet. ii,
53) is that "which offers worship and ceremony to the Divine nature."
Now the offering of worship and ceremony to God would seem to pertain
to the ministry of holy orders rather than to the diversity of
states, as stated above (Q. 40, A. 2; Q. 183, A. 3). Therefore it
would seem that religion does not denote the state of perfection.

Obj. 3: Further, the state of perfection is distinct from the state
of beginners and that of the proficient. But in religion also some
are beginners, and some